Khatulistiwa: Journal of Islamic Studies
KHATULISTIWA: Journal of Islamic Studies welcome papers from academicias on theories, philoshopy, conceptual paradigms, academic research, as wel as religion practices, in particular, papers which consider the following general topics are invited; Islamic education, Islamic Law, Islamic Economic and Business, Qur’anic and Hadist Studies, Islamic Though and Literature, Islamic Peace, Science & Civilization in Islam and Islam in Local/nation The regular issues include June and December editions each year. The journal is concerned to publish research-based articles in the area of Islamic studies.
Articles
205 Documents
<![CDATA[KEBIJAKAN FISKAL DALAM ISLAM (Solusi Bagi Ketimpangan dan Ketidakadilan Distribusi) ]]>
<![CDATA[Rasiam, Rasiam]]>
<![CDATA[ Khatulistiwa Vol 4, No 1 (2014) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v4i1.231
<![CDATA[The Fiscal policy is a government policy that deals with the state revenues and expenditures. In a more understandable term, it means that the Government regulates financial affairs for the survival of the country, especially in the economic sphere. In the fiscal policy, there are two important things to note, i.e. the income and expenditures. The Government should increase revenue so the country can finance all its needs, while at the same time can also apply efficiency. In Islam there is fixed income that has already become a provision such as the zakat, waqf, Jizya, amwal fadhla, nawaib, kafarat, kharaj and ushr each with its designated distribution. From the perspective of the goal, there is no difference between fiscal in general and that in Islam. It is just that in Islam in addition to the regulation of the Government, it is also a religious obligation such as the expenditures for infaq, sadawah and waqf.]]>
<![CDATA[LEASING (Problema Praktek Al-Ijârah Kontemporer) ]]>
<![CDATA[Atmadja, Dwi Surya]]>
<![CDATA[ Khatulistiwa Vol 2, No 1 (2012) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v2i1.195
<![CDATA[This article elaborates the practice of ijarah in the modern world. This article was triggered by the fact that there have been a lot of movements towards sharia economy lately. These movements are marked by the emergence of sharia economic organizations in Indonesia. In line with the goal of Islamic economic practices which is to bring prosperity for the entire humankind, the practice of ijarah must be able to carry out the mission. Meanwhile if we compare the practice of ijarah in the past to that of the present, there are challenges faced by those who currently practice sharia economy since sharia economy is more exploitative than conventional economy. Therefore, we need to consider the compatibility of the practice of ijarah in the past with that of the present.]]>
<![CDATA[Salat dan Kesehatan Perspektif Maqasid al-Syariah ]]>
<![CDATA[St. Halimang St. Halimang]]>
<![CDATA[ Khatulistiwa Vol 6, No 1 (2016) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v6i1.640
<![CDATA[Solat is worship which contains some utterances and action started by recitation of laudation and ended by peace be unto you. Solat is worship demanding concentration and absorbed deeply. Humble before God in Solat can impact to concentration and health mind. If mind is health, all aspect of body will feel health. When Solat, all aspect of healthy will be synergy harmoniously. Solat is related to healthy through eacht solat actions that stimulate nerve system, such as back, armpit, shoulder, arm and leg, thigh and finger leg. If all the nerve cencors is stimulated, it will react to certain organ in the body. In perspective of maqasid al-Syariah this is preventive action to take care of soul, because the purpose of Islamic law is to give commonly useful benefit to soul as the instrument of worship to Allah SWT.]]>
<![CDATA[MARXISME DAN ISLAM BAGAIMANA MANUSIA DIPERIKAN? ]]>
<![CDATA[Firdaus Achmad]]>
<![CDATA[ Khatulistiwa Vol 3, No 2 (2013) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v3i2.221
<![CDATA[Right wing and left wing are the terms used by many people in judging the emergence of two giant paradigms: Islam and Marxism. Right wing describes the appearance of Islam, while left wing is attributed to the concept and application of Marxism. Substantially, “right” has the nation of good, positive characters, obedience, and decency. On the contrary, “left” portrays the symbols of bad, negative characters, disobedience, threat, and immorality. Although the interpreta-tion of the meaning of right and left is solely based on the root of human language culture, people have historically accepted right and left as good and bad. However, as this paper point out, Islam has yet to represent the paradigm and the right wing movement nor does Marxism represent the left wing since there good thing and truth in Marx‟s ideas.]]>
<![CDATA[NEO MODERNISME ISLAM NURCHALISH MADJID (Relevansinya dengan Pembaruan Pendidikan Islam) ]]>
<![CDATA[Syamsul Kurniawa M. Rais]]>
<![CDATA[ Khatulistiwa Vol 1, No 2 (2011) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v1i2.187
<![CDATA[In the context of Indonesian-ness, the emergence of neo Islamic modernism initiated by Nurchalish Madjid is a criticism as well as asolution to the two main streams of Islam: traditional and modern, which are always in an almost-endless conceptual discord. Neo Islamic modernism emerges to offer concepts that go beyond the two main streams. The emergence of neo Islamic modernism introduced by Nurchalish Madjid is a preliminary movement of modernization in terms of rationalization which serves to reform the old ways that are not in line with aqliyah. The reform Nurchalish Madjid brought in has touched many aspects such as religious matters, socio-politics and education. Nurchalish Madjid ideas on education are influenced by his way of thinking which is rational, realistic and relativistic. There fore, his view on education has paved the way to a new direction, by looking at the reality and the context of current condition. Thus, Nurchalish’s ideas on education have become a solution to the current educational problems such as dichotomy, weak aspect of methodology, unclear and imbalanced orientation of religious education, etc.]]>
<![CDATA[KINERJA PELAYANAN POS BANTUAN HUKUM DI PENGADILAN KELAS-IA PONTIANAK ]]>
<![CDATA[Prihantono, Prihantono]]>
<![CDATA[ Khatulistiwa Vol 3, No 2 (2013) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v3i2.212
<![CDATA[The presence of the POSBAKUM (legal Aid Post) of course needs serious attention and in-depth study in order to provide efficiency and effectiveness assessment especially related to the service of the POSBAKUM. Therefore, this research was conducted to help gather information related to the POSBAKUM service performance. To make it more focused, fundamental questions are important. Thus, in this study, the questions used are as follows: How is the performance of the Legal Assistance at the Religious Court class 1-A Pontianak?; how is the restructurization of the POSBAKUM services done?; and what are the opportunities and challenges of the POSBAKUM at the Religious Court class 1-A Pontianak. Through these questions, this research aims to describe the performance of service provided by the POSBAKUM at the Religious Court class I-A Pontianak. The study also attempts to present the efforts of restructurization of the POSBAKUM at the Religious Courts in class I-A Pontianak. More importantly this study is to find out the opportunities and challenges of the service provided by the POSBAKUM at the Religious Courts in class I-A Pontianak. With this research, the POSBAKUM will be "evaluated" to maximize the success rate and giverecommendations to fix flaws in providing the best service to the public in the future.]]>
<![CDATA[PERANG SALIB: KONTESTASI ANTARA KESHOLEHAN BERAGAMA DAN AMBISI POLITIK PRAKTIS DALAM SEJARAH PERANG SALIB ]]>
<![CDATA[Eka Hendry]]>
<![CDATA[ Khatulistiwa Vol 1, No 1 (2011) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v1i1.180
<![CDATA[The history of the development of the world's two largest religions (Islam and Christianity) is always filled with the ups and downs (referring to a book by Hugh Goddard) between harmony and conflict. Among the conflicts was the long experience of the Crusade, which took place approximately 3 centuries. This war has been made by some as precedent to continue and justify the conflict between the two religions at any time. This paper examines in depth the history of the Crusade, looks into the background context, interests and motives of the war that were labeled as the holy war. Many things surprised the author that this conflict conceals a lot of information and facts unknown to today’s generations. The author sees that there is a contestation or race between various interests in the history of the Crusade. The crusade turned out to be nothing more than wars labeled as holy but in fact no more than colossal profane such as violent conflicts involving the followers of other religions. Profaneness here not only means that the crusade was a real event, but it also means its background and motives were profane. The holy labeling was merely mobilization strategies to get support of the followers of the religions. Undeniably, there were sincere motives and religious devotion, but of course there were interests and motives purely temporal (secular). However it must be admitted that the crusade was one of the most successful examples of how religion became a major issue to garner support and warfare. A variety of logical justifications were made such as the places, people and position of the blessed to get support. The author also emphasizes that, the context around the time of the Crusade is important to understand, because the era was so far before our time. There were no massive expulsions of religious followers, no inquisition or seizure of holy land one by the religions. Nevertheless, the author realized, if similar things (read: imposition of will, restrictions of religious freedom) are practiced today, then conflict between followers of the religions will occur again since this will be very easy to justify on behalf of God to conduct acts of violence.]]>
<![CDATA[MELAYU DALAM TANTANGAN GLOBALISASI: Refleksi Sejarah dan Berubahnya Sistem Referensi Budaya ]]>
<![CDATA[Sunandar, Sunandar]]>
<![CDATA[ Khatulistiwa Vol 5, No 1 (2015) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v5i1.266
<![CDATA[Malay is not just ethnic or tribal entities contained in the archipelago, but Malay is a reflection of unity between Islamic values and community locality contained in it, a person can not be called a Malay if he abandoned Islam in self and life. The participation of Islam in the Malay life seen in the traditions that live in the community, such as AntarAjong in Sambas. In the latest development, Malay traditions faced with the global challenges, force it adapt with the times. This article seeks to uncover the Malay culture in the early days of the development of Islam in the archipelago, see AntarAjong tradition as a traditional reference system and some aspects that lead to changes in traditional references.]]>
<![CDATA[STRATEGI PROSES BELAJAR MENGAJAR DALAM DUNIA KOMUNIKASI ]]>
<![CDATA[Baharuddin Baharuddin]]>
<![CDATA[ Khatulistiwa Vol 7, No 1 (2017) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v7i1.947
<![CDATA[Kiranya tidaklah berlebihan kalau dikatakan bahwa masalah belajar-mengajar adalah masalahnya setiap orang, karena kenyataannya memang demikian. Setiap kita bergaul dengan orang lain, hampir selalu menjadi “pelajar “ atau “ Pengajar “. Memang setiap orang apabila berhubungan dengan orang lain, baik secara langsung maupun tidak, boleh dikatakan selalu “belajar” “atau” “mengajar“. Memang setiap orang apabila berhubungan dengan orang lain, baik secara langsung maupun tidak, boleh dikatakan selalu “ belajar “ atau “ mengajar. “ Untuk menyebutkan beberapa contoh misalnya guru mengajar murid-murid, pelatih mengajar olah ragawan, dokter mengajar pasien bagaimana menelan obat, ibu rumah tangga mengajar pembantu rumah tangga, kepala kantor mengajar pegawainya tentang cara mengerjakan sesuatu tugas, tukang kayu mengajar pembantunya tentang cara-cara menggergaji kayu, kakak mengajar adiknya tentang cara naik sepeda dan sebagainya dan sebagainya. Jadi dalam kehidupan kita sehari-hari, baik kita sadari maupun tidak selalu terjadi proses belajar mengajar.]]>
<![CDATA[Sejarah dan Perkembangan Orang Melayu di Riam Panjang Kalimantan Barat ]]>
<![CDATA[Yusriadi Yusriadi]]>
<![CDATA[ Khatulistiwa Vol 4, No 2 (2014) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v4i2.257
<![CDATA[This article provides description of the social history and dynamics in Muslim community of Riam Panjang, a Muslim village in the Interior of Kapuas Hulu, West Kalimantan. Riam Panjang Village and the Malay people in that Village have gone through drastic changes since the 1970s. There were two periods of significant physical changes; the period prior to the 1990s, and after the 1990s. Between the two periods, it was marked with the road construction across the South in the 1990s that connects Pontianak – Sintang – Putussibau. The road has brought changes to the village. The old village was abandoned and the residents began to to form new settlements. Houses built in the new residential area have also changed. The road is also encouraging the mobility of people, making them very open. There are 4 periods in a long process of social change in Riam Panjang: the 1970s when the community members still lived in the fields, the late 1980s when they began to settle down, the 1990s when they began to come into contact with development especially the construction of the road, and the 2000s when the global cultural hegemony started to shift the local culture. Some forms of local wisdom were gone with the change.]]>
